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Shrī Deep Nārāyaṇ Bhagavān Kī Dev Purīshā Mahādeva Kī Dharm Samrāt Satguru Svāmī Madhavānandajī Bhagavān Kī Blessed Self, dear Bhaktas of Gurudev. Today is a very special day for the whole world because today is the incarnation day of our universally worshipped Bhagavān Shrī Svāmī Madhavānandapurījī, our Holy Gurujī. According to the moon calendar, we go according to the tithī. This Tithi goes from 1 till 15. The 15th is either full moon or dark moon. We call it Śukla Pakṣa and Kṛṣṇa Pakṣa. Śukla Pakṣa is the moon night which begins today, new moon, until the Pūrṇimā. And Kṛṣṇa Pakṣa begins the next day, from Pūrṇimā till Amāvasyā. So we count the Tithi till the 14th, and the 15th is either the dark moon or full moon. This is counted by astrology, and this is a rotation of the moon. According to the moon phase, the environment is influenced on our planet. There are many stars, millions of suns and moons, but in our solar system, our Sūrya Maṇḍal, we have nine planets. But according to astrology, Earth is not counted as a planet. Earth is the biggest one. All, including the Earth and other planets, are rotating around the sun, which keeps the balance in the universe, balance in the stars and the planets, as well as on our Earth. Each time when the moon is changing from dark to new moon, or from the full moon to the dark nights of the moon's side, our earth is very much affected by that, and especially the ocean, water. Water is the symbol of the emotion. Mind is the devatā, the god, or the principle of the mind is the moon. The moon is changing its position every second, minute, hour, and day. And that's why our mind is constantly also changing. So, this has a very great meaning. High waves are at the time of the dark moon, or the full moon, or the new moon, or the 11th night of the moon. According to this, in the universe, in our sun system, according to the changes of the moons and the other planets, the individual soul, the individual soul which is in the astral world, their being in the astral world is also affected. There are constantly turning changes, but they have to wait until a certain period to come further. There again, they are under the influence of the planets and destiny. Thanks to the moon, these departed souls again depart from the astral bodies, or through the astral bodies, again come closer and touch this earth. And that's why the Upaniṣad writes that the soul comes in the layer of the emotion, meaning through the water of the moon, the humidities that we make are then called the clouds. Clouds are just like a gas form; they cannot be frozen. Though there is a minus, it can be 40 degrees, minus 46 degrees, minus 30 degrees, minus 20 degrees. But the ice of clouds does not come up. Only when they come more down and suddenly the temperature changes, then the hills are falling. So, when the clouds come down and the temperature changes, then the clouds are formed. Otherwise, the clouds never form ice. The clouds are formed by the air. When I sit in the air, I see that there is a very big cloud in front of me. I say, "What are you doing?" Look, it goes inside. No one knows that the cloud is going inside. So, the subtle world, the living soul in the subtle world, with the influence of this moon, in the form of this bhaspa, with the water, with the clouds, the water pours, and in the tree, by entering, in the form of a seed, again on this earth, it takes on its form. And according to that seed, who will eat that seed? Birds eat it, other animals also eat it, just like goats, everyone eats it. So, the seeds, the grains, the grains. What is the crop? It is grass; it is the seed of grass. The crop is the seed of grass. Mecca is the seed of grass. Mecca is South America's. The people who are called American Indian, bread Indian, those people have given Makkah to the world. It is not of India. Two things came from there. One is Makkah and one is potato. So in that seed which develops in the grass or anything, maybe in the fruit, in the tree, now, in that each seed, there is the light of individual souls. And now, the destiny, you cannot say if you have a fig. A fig is only a fruit of the seeds inside. Or granite apple, pomegranate. So, that apple will not say that I will eat all the humans, I will not let anyone else eat. Even there, where is their destiny taking them? Now you are descended into this atmosphere of the earth through the help or connection of the humidity into the vegetation, and now you turn into the seeds. Now, still, there is a decision if the seeds go in the body of the buffalo, elephant, giraffe, zebra, cow, dog, kargosh, kutta, billi, chua, manusia, gai, bakra, baisa, wo beej kohan khayega, wo anaj kiske jayega, wo phalka beej kohan khayega, ya wo phal phir nast hoga, that is a transaction from the astral world to this, our earth, the material world. And that develops into the body, and the seeds develop, and life develops again from the grass, from the seeds to the... Now, so it means in the water is life. In many other European languages, or the English language and so on, they call water life, and life water: "Vodha Jivot." But in India, in the Śāstras, it is said, "Jal jahan jagadīś." Where there is water, there is God, the Lord of this, Īśvara of this saṃsāra. Jagadīś, jagat, this world, this planet, Īś means Īśvara. Therefore, that light, the soul, is in the water already, because it is the light of God. And therefore, it is said, do not destroy, do not disrespect the water. Though we use water for everything, there is still some light inside. Therefore, Sarvar, Tarvar, Sant, Jan, Chautha, Barse, May, Paramarata ke kaarne, Charo, Dari, Hai, Dei. Sarvar, a lake; Tarvar, a tree; Sant, a saint; and May is rain. These four are listed as saints because they manifest Paramārtha. Paramārtha means helping others for others, what we call social service. Unfortunately, we concentrate too much on what is called humanitarian. Very few have vegetarian and veterinarian, no? Very little organization is the veterinarian for the animals. But we have here a gauśālā. Gauśālā means ashram. Kyon ki we call the school is also called pāṭhaśālā. In Hindi, it's called, "Kya kya te, kya kya te school ko?" Paat shala, to gau shala, paat shala, bakri shala. Vedasala, Koikutta Pala, those, that means the, where they require help. Therefore, mostly organizations are Jīv Jantu Rakṣā. And that is what is in India, we have the department of the government, Jīv Jantu Board. So the protection, paramārtha, artha. Artha means wealth. Wealth means not only money, but wealth also means wisdom, knowledge, support, kindness, love. All this is wealth. And param is the supreme, the parameśvara, bhagavāna, īśvara, parameśvara, paramārtha. So whatever seva you do, whatever service you do, directly link it to God, to Parameśvara. That's why it's called paramārtha. Automatically, the signal is going there. And second is called svaratha, śvaratha. So svā means svayaṁ. So now you are doing only for your selfishness, towards doesn't matter whom and what. So when you go to the Svarārtha, Sva means same and Artha means wealth again. So it means that you are utilizing it only for closed people or a closed circle. Means your family or your friends, then it becomes Swārtha. So Paramaratha and Swaratha, both go together. In this Kali Yuga, in Ayurveda, it is said, Pahala Sukh Nirogi Kaya, the first happiness is good health. Duja Sukh Garme Maya, the second is the wealth. So you cannot deny everything and do only self-practice. You have children, you have family, you have a house, you have to pay the electric bill, the telephone bill, you have to buy shoes, you have to buy this. From where will you buy? Either you steal from your Paramārtha Seva, you just take it and use it for yourself, you don't declare it. Kahine kahise khaenge? Tomorrow I will tell you the story of the Abhimanyu. Therefore, it is better to declare that you are doing seva, but for your own existence, you also need this and this. Otherwise, that will not last long. If you use your car, the car will ask you for petrol, and when... You will not give the petrol. The car will stop in the middle of the road. You say, "Why, car, are you staying in the middle of the road?" It says, "There is no petrol." So, petrol rolling? It cannot roll anymore. Okay, we will push the car. Till the next petrol pump, he will pump inside, okay? He will pump, but he will say, "Paise paya ke main toh parmāratī hoon, mere pās paise de, toh khālī kar tāṅg kī pāsī." So, swārāt and parmārat, both are left and right hands. Ye dono ek ek hāth hai. Aur ek dusra hāth dono mein madat kartā hai. Hāth dote hoge nahī̃. You can only wash one hand like this, not the other way round. You can do it like this, and wash both hands like this. That's why both hands wash together. So Swarāt and Paramārāt are both washing their hands together. One hand cannot wash itself, but there should be limitation. Otherwise, there is a psychic illness. There are some people who have a psychic mental illness. According to psychology, often go and wash your hands. Often, go and wash his hands. Then you should know there is some paranoia. Some people are fixed on some ideas or on someone. Always talking, writing, doing, telling, going, visiting those persons. Because they are paranoid. In the German language they say, "Permanent stimped." Paranoid? So paramārta or svārtha should be limited. How? That is again a very good word. You can digest or you can tolerate the salt in the chapati flour. But not the chapati flour in the salt. Rozumish? You don't understand? Because roti atta, roti flour, is one kilo. And you can put a little salt inside. That is tolerable. But in one kilo of salt, you put one kilo of attā, that you cannot tolerate. Aate mein namak chalta hai, lekin namak mein aata nahin chalta hai. Therefore, it is said, careful, paramārāt and swarāt are parallel going, but you should know the ratio. And now we can say the ratio of our swārtha, selfishness, is higher than selfless. Okay? It's your decision. Nobody forces you. But when you come to God, then you will say to God, well, that was your paramārtha and that was your svārtha. You can go to heaven, but you can't climb anymore. So, look at your bank, your spiritual bank balance. Which balance is higher, svarāṭ or parameśvarāṭ? That depends on you. So you can utilize the money of a certain trust or sansthā, societies, but there should be a limitation. Therefore, in this it is said that, from time to time, Bhagavān Kṛṣṇa, Arjuna, from time to time I manifest myself through my yoga māyā. He, Arjuna, samay samay par meh merī yog māyā se pragat hotā hoon. Toh, in this system from the Brahma Loka, there are fourteen different worlds, and in these fourteen different worlds, seven are below and seven are above. So the saint, coming descending from Brahma Loka, Satya Loka, Śiva Loka, Gau Loka, alag-alag, there are different atmospheres, different parts of the universe. All in all, they all become as one. But you can call Brahmaloka, Śivaloka, Goloka. Slowly, slowly, one comes to the Mṛti-loka, Bhū-maṇḍala. So they are from the Brahmaloka, Śivaloka, Satyaloka. The incarnation, the ātmā, comes from these lokas. And they are again divided, or separated, or playing in two different forms. And one is called Nibittāvatāraha, and the second is called Nityāvatāraha. Nibītāvatāraha for very particular purpose, yugye, yugye samavai. O Arjuna, I take avatars in every era, because in one era, in lakhs of years, so many sins are committed by such people, I come to break those sins. So I come time to time, every yuga, for a particular aim. But at the same time, Arjuna, I do manifest myself into the Nityāvatāra. Because during these millions of years of the yugas, because there are āsurī śakti and daivī śakti, they create negative atmospheres, what we call the sin. So the pot of the sin is full. Therefore, I come to destroy this sin. And sent also my Saurūpa. In that Saurūpa, in that form, I incarnate Nityāvatāra every day to maintain, to support those bhaktas, dharma. Dharma urakṣita rakṣita. But always the black color has more power to make the white color dirty. And therefore, you have to remain there as a cleaning soap. The black dust from your dress again becomes nice and white. Sant, the saint, Nityāvatāra is that kind of washing powder that cleans away all the sin. How? Very clearly said, how the saint will clean my sin? Yes, very easy. How? Darśan means the blessing. Darshan means the blessing. You can see yourself in Darshan. How is your face? In the same way, by taking Darśan, you will see your face. That's why everyone goes to the pilgrimage places, the holy places. And why? Because you go and have a darśan, and all the sin goes away. Therefore, darśan is a holy place. To cross the ocean of ignorance, one goes to the tīrtha. Tīrtha jāne se tīr jātā hai, uskā artha, uskā lābha. Here, artha means labha, the benefit. But you will move everywhere, go from one pilgrim place to another, till you come to one point which is a real tīrtha, a real pilgrim place, and that's very clearly said. Veda purāṇam gāta hai, bolo veda purāṇam gāta hai, guru caraṇam yad satirat hai. Therefore, it is said, Brahma Tattva and Guru Tattva. So Guru Tattva is the highest Tattva in all Tattvas. Therefore, it is said: "Guru Brahmā, Guru Viṣṇu, and Guru Devo Maheśvaram." Satya Loka, Brahma Loka, and Śiva Loka are included in it. Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt, Parabrahma, that Parabrahma is Guru Tattva. You don't see the body, you see that light, the tattva. But it should be that really, those who come in the list of the Nityāvatāra, and that comes in the list of that Brahmaloka. Otherwise, self-made masters are many, and they are dangerous. The Gaṅgājal, the water, the river, Gaṅgā, only that water will enter in the Gaṅgā will become Gaṅgājal, yes or no? Which water becomes Gaṅgā Jal? Even if it is canalization water, as soon as it enters the Gaṅgā, it becomes Gaṅgā Jal. Even if it is the water of dirty streets, when it enters the Gaṅgā, what happens? Gaṅgā Jal. And what happens? Rishi Muni Jan Seesha Jadawe har har karat ucharan, aur wohi gandha gandha paani garikar muni rishi muni jaate, aisa aatra karke, aur wohi paani jaake Gaṅgā me bulta, aur wohi śiś chadate. Dekhiye, us paani ka bhaag kyaun ki wohi Gaṅgā jī me. Mil gayā, and the same Gaṅgā water, if it goes out and goes in the canalization, no one will end up. The canalization go and take this water on the head? When the water will separate from the river Gaṅgā and join the again canalization water, and of the canalization, none. No one will take that water on their head; they will not say it is holy water. Similarly, that soul, that devotee, that bhakta, that seeker, that spiritual seeker, that practitioner, that sādhaka, who will join the consciousness of the Gurudev, will become the Gurudev. The stone philosopher can only change iron into gold, but a guru can change the disciple into the guru and into even higher positions. Every father and mother want that our children study and have a good position. Similarly, every guru, every saint prays to their Satguru that their disciples should become greater than them. But be careful, a little bit becomes greater, and he will try to attack you. Like Kaṁsa, Kaṁsa said to his father, he told his father, "Father, do you give me the crown, or should I take it?" That's it. So, is it that Gurujī gives me Gāḍī, or should I take it? Gurujī ke betā, main buddhā ho gayā, tū baith jā. Kyā kare? Kabhi nahi hona chahiye. Kyōṅ ki aisā hotay hī, wo kyā ban jāyegā? Kangal. Kangal aur dardari. Kangal aur dardari kaise banta waise? There was one Gurujī and Gurujī had a very nice little rat under his bed. There was a rat under Gurujī's bed. Gurujī used to come back and forth. So the rat complained to Guruji that the mouse is complaining to Guruji. Gurujī, it is a snake. I am scared. Gurudev, you go somewhere, and the snake comes, and I am so afraid. Gurujī said, "Okay, I make you a cat." Gurudev said, "Okay, the dog and the cat, no snake will dare to attack you." Live good. That is a guru kṛpā. After one year, again the cat came to Gurujī, "Meow, meow." "Kyā ho gayā, betī? Kyā ho gayā? What happened?" "Kāchī muṭṭhī, vāśi loṣ pītā diyā pītā, vāś paśyat mītyā nā, nāśo vāś dān. Meow, sākṣvāś." "Tell me something, what happened to you?" "Gurujī, you go somewhere, and that dog gives me a lot of pain." It starts attacking me. I am scared, Gurujī. Guru ji, a dog comes and I am so afraid of the dog. Okay, good. I made you a tiger. Sher ban gayā. Kyā ban gayā? Sher, tiger. Gurujī bole, ab to khush. Yes, Gurudev, by your grace, you have made me a lion out of a mouse. This is your grace, Gurujī. Then Gurujī said, "Okay, I make you a tiger." He became a tiger, and now he is happy. And the tiger is afraid of no one. One day Gurujī came and had a walk through the Upavana, one of the Upavanas. So something happened that Gurujī's foot soles were injured with some iron piece or something. And also, from his ankle joint, blood was coming. Gurujī came, washed his feet, and he was lying on the bed, resting. Lions used to come and lick Gurujī's feet, or tigers, because tigers listened. Charana amṛta, vachana amṛta, jñāna amṛta, pañcha amṛta, there are many different kinds of amṛta. So that tiger was licking Gurujī's feet, and the blood was beginning to come, the wound opened, and the tiger tasted that blood. Nature is going back to that quality, the nature of that person, that creature's blood. I never test such a test. That's my favorite test, he said. Who said? Who said? The lion. Gurujī had got hurt somewhere. He was bleeding, and the lion started licking. He was bleeding. Then he tasted it. He had never tasted it. He said, but it seems that it is a test of my nature. Guruji was sleeping. Guruji was sleeping. And the tiger was licking the soles of Gurujī's feet, and blood came, and Gurujī was in pain, feeling the pain. So Gurujī tried to pull his leg away. As soon as Gurujī wanted to move his leg away, the tiger attacked and held his feet with both paws. It's my blood. I want to eat, drink. Gurujī said, "Painful." I don't care. Gurujī said, "I am in pain. I don't care. I want to drink blood." Gurujī looked to him and said, "Hey rat, go down." He became a rat again. Gurujī got up and said, "Hey rat, go under the bed." From tiger, he became again a mouse. And the mouse's tail went out from the house. Went away. So, when it is against Guru Bhakti, who denies Guru Bhakti, then again that soul goes somewhere down. There are many, many levels. In all these levels, Guru Tattva is the highest Tattva. Temporarily, you may enjoy it, but the result ultimately will be very negative. So there is a result which soul has, which quality, and that's why the knowledge and blessings of Gurudev we cannot digest. And we have a little bit of jñāna, then we think we are the best. They cannot understand. So wherever a saint goes, there becomes a holy place. So that's all which has the blessings and qualities of the devas. They proceed constantly towards the higher lokas again. And those who have the asura blood inside, the asura qualities inside, they are taking the devī śaktis. But sooner or later, they will be the loser. And they go, anyhow, their development is going down and down. Temporarily, maybe you are happy, say, "Oh, I win it, I got it, we got it." What? Yes, you got a bad karma. Therefore, it is a humble day. Therefore, in every yuga, there are two avatāras: one as a nimitta avatāra and the second as a nitya avatāra. So today is the incarnation day of our beloved Holy Gurujī, and I wish you all the best. Because Gurujī is definitely that, coming from Satyaloka and very, very close to the Krishna Janmāṣṭamī, and the ninth day coming, Gurujī, after the first Ekam, Mahāprabhujī. You know, many saints, they are all Nityāvatāra. Therefore, it is, sant chalte, firte, tīrath hote hai. Therefore, a saint is a mobile holy place, moving from here to there. Sant ke darśan bade muskil miltā hai. In Kali Yuga, it will be very, very rare. Someone will search if there is some Swami with an orange dress. Orange cloth you can buy. Many have the mode color, what you call the fashion color, orange. But therefore, our adoration to our Holy Gurujī and the prayer to him, we request to him to bless us as always he was blessing. And the entire world and all the creatures, because our Gurujī said two things. Enter the kingdom of the Lord through the gate of sacrifice. Sacrifice, give. But give in the right place. That's it. And when you give and then you take it back again, that has a double negative effect. If you give someone something and say, "I gave you, and you never told me anything, and you never said thank you to me." You took it twice back again. What is gone is gone, what is given is given. The donation you have given, you have no rights to it, any rights you don't have on it. Therefore, by the law in every country, the donation you have given, now you have no right. If you ask back again your donation, then you have two negative karmas at once. So what you give? Tana, mana, bachana, dhana, arpana, kara, guru, sevā, pahun. Hāta, jora, arājā, karuna, charana, me, śiṣa, namahun. Gurudeva, tana, mana, dhana. My body, my mind, my wealth. Everything I surrender to you, and with folded hands I bow down to thee. Sab kus diya aapne, bhete karu kya, Mahārāj? O Lord, you gave me everything. What can I give you? Is that only what I have, what you gave me? Sab kus diya aapne, bhete karu, Mahārāj, kya? Mam, hṛde ko bhete karu. Mere hṛde ko me aapke caraṇam me rakta hu, aur jodhu dono haath. With folded hands, I put my heart in thy holy lotus feet or in your hands. Once given, if you take back, don't make such a mistake. Then better don't give. Otherwise, you will suffer birth after birth. Lives and lives will be suffering. So, the descending of the soul from the astral level to this physical world and how it transfers to the creature's body, and which one, wo bhāgī kī bāt hai. Therefore, we are the fortunate ones that we got the human body. Today is enough. Wish you all the best and the blessings of holy Gurujī. And we wish Gurujī also a happy birthday. Wherever you are, please listen, listen,... listen to my heart song. Listen, listen, listen to, "I will never forget you, I will never forsake." I will never forget you. I will never forsake you. Listen, listen, listen to my heart, Gurudev. Listen, listen, listen to my heart. I will never forget you. I will never forsake you. That understands what is the Guru Tattva, and therefore he said, "Gurudev, I will be thine always." Gurudev, I will be thine always. Devotees may come and devotees may disappear, go, but still, my Lord, I will be thine. Bhaktas may come, people come and go. Gurudev ke darvār me kamikāī kī nai. Karmahīn batkat phirī chuk chakrī. Āte haiṁ aur jāte haiṁ. Lekin koi aakar ke wahi rukh jaate hain. Chaltī cakkī dekh kar diyā Kabīrā roī. Do if he saves himself in between two teachings, then the other one says, no, no,... no. He saves himself in between two teachings. The one who puts the clay under the pot, if that clay falls near the pot, then he will not go back. So this is the study of Brahmā and Māyā. The one who saves himself in between these two is Gurudev. That is why Gurudev has become Śaraṇ. That's it. Śaraṇ tumārī cintā merī mitā de Gurudev. Śaraṇ tumārī cintā merī Gurudev. I will be there always. I may go far, farther than the stars, but still, my Lord, I will be Thine. Not only this, Gurudev, but even when I die, look into my eyes, they will mutely say, what will they say? I will be Thine. That's called bhakti. That has understood and realized what is the Guru Tattva and what is not. Otherwise, those grains will be ground and will become powder, like flour, and will fly away. And those who burn will burn. But tell them to burn like the firewood burns. Its name does not remain a mark. So go and burn and get finished. Is it right or not? Wish you all the best, and tomorrow again will be satsaṅg. Shrī Deep Nārāyaṇ Bhagavān. Hindu Dharma Samrāṭ, Satguru Svāmī, Madhavānandajī Bhagavān. Om Śānti Śānti, Deveśvara Mahādevakī.